ज्ञानं विशुद्धं परमार्थमेक-
मनन्तरं त्वबहिर्ब्रह्म सत्यम् ।
प्रत्यक् प्रशान्तं भगवच्छब्दसंज्ञं
यद्वासुदेवं कवयो वदन्ति ॥
jñānaṁ viśuddhaṁ paramārtham ekam
anantaraṁ tv abahir brahma satyam |
pratyak praśāntaṁ bhagavac-chabda-saṁjñaṁ
yad vāsudevaṁ kavayo vadanti ||
(Śrīmad Bhāgavatam: 5.12.11; cited in Bhagavat Sandarbha: 2)
“The wise say that satya [i.e., reality] is completely pure consciousness [i.e., consciousness beyond the guṇas]—the supreme object [i.e., that from which mokṣa and so forth are attained]—singular [i.e., non-dual] and without interior and without exterior [i.e. all-pervading]; [it is known as] Brahman [i.e., the complete and undifferentiated object sought by jñānīs]; [it is known as] that which is [situated] in the interior [of all living beings] and tranquil [i.e., the Paramātmā, sought by yogīs]; [that which is] identified by the term Bhagavān [by bhaktas], and [known to be] Vāsudeva [i.e., is ultimately Śrī Kṛṣṇa, the son of Vāsudeva.”
Commentary
acintya-śaktyā bhakty-upadeśa-kāla eva tasya guṇātītāni dehendriya-manāṁsi mayā bhakti-māhātmya-darśanārtham alakṣitam eva sṛjyante | mithyā-bhūtāni tāny atyalakṣitam eva layaṁ yānti | … tanor dṛśyamānatve’pi prārabdha-karma-saṁvalita-tanu-tyāgo alakṣita eva | … jagaty asmin yāni yāni vastūni mithyā-bhūtāny upalabhyante, teṣām eva bhakti-samparkān mithyā-bhūtatvaṁ pravilāpya, bhagavatā sva-bhaktecchānukūlena parama-satyatvam eva tat-kṣaṇa eva sṛjyate | kim aśakyam acintya-śakter bhagavata iti |
(Excerpt from the Sārārtha-darśinī-ṭikā)
[Paraphrasing Kṛṣṇa:] “By my inconceivable śakti, right at the time of [receiving] instruction in bhakti, a body, senses, and a mind that are beyond the guṇas are manifest for him [i.e., a bhakta] by me invisibly for the purpose of showing the greatness of bhakti. The unreal forms of these [i.e., a bhakta’s previous body, senses, and mind] become dissolved completely invisibly. … Even though his body remains visible, his body that is possessed of prārabdha-karma has been given up invisibly [i.e., it is actually the body manifest by my inconceivable śakti that remains visible]. … Substances in this world that are considered unreal (mithyā) objects—as a result of their contact with bhakti, Bhagavān completely removes their state of being unreal objects and immediately manifests their state of being absolutely real [i.e. aprākṛta, cinmaya] as is favorable to the wish of his own bhakta [who is employing those objects, such as foods, flowers, and his own body, in service to Bhagavān]. What cannot be accomplished by Bhagavān by virtue of his inconceivable śakti?”